Thera 2.36: Khitaka
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(156):Khitaka Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter II. Two Verses =156. Khitaka= Reborn in this Buddha-age in the kingdom of Kosala as the son of a brahmin(priest), and named Khitaka,1 he heard the Path(Dhamma) from the Lord(Buddha), and entering the Monk’s order, lived in a forest till he won arahantship(enlightenment). Upon that continuing in the bliss of fruition, of Nibbāna, a Thera enthusiastic for endeavour, he went to the bhikkhus(monks) living in that forest to stir enthusiasm in them. First asking concerning their good, he spoke these verses, in that confessing aññā(supreme attainment): ---- 191 Kassa 25 selūpamaɱ cittaɱ ṭhitaɱ nānūpakampati,|| Virattaɱ rajanīyesu kuppanīye na kuppati,|| Yassevaɱ bhāvitaɱ cittaɱ kuto taɱ dukkhamessati.|| || 192 Mama selūpamaɱ cittaɱ ṭhitaɱ nānūpakampati,|| Virattaɱ rajanīyesu kuppanīye na kuppati,|| Mamevaɱ bhāvitaɱ cittaɱ kuto maɱ dukkhamessatī' ti.|| || ---- 191 Whose heart stands like a rock, and sways not, Void of all lust for things that lust beget, And all unshaken in a shifting world?2 To heart thus trained, from where shall come aught of sorrow? 192 My heart stands like a rock, and sways not, Void of all lust for things that lust beget, And all unshaken in a shifting world. My heart thus trained-from where shall come sorrow to me? ---- 1 Identical with the author of CIV? 2 Lit., shakes not in that which tends to shake. ---- =2.4-6 156 Commentary on the stanza of Nitakatthera= The stanza starting with “Kassa Selūpamaṃ cittaṃ” constitutes that of the venerable Thera Nitaka. What is the origin? This one also having done devoted deeds of service toward former Buddhas, performing acts of merit in this and that existence, was leading his life as a custodian of monastery (ārāmagopaka) in the city of Bandhumatī at the time of the Blessed One Vipassī, when, one day, he happened to have caught sight of the Glorius One going in the sky, became pious-minded and was desirious of offering a cocoanut fruit (nāḷikeraphala). In order to uplift him, the Master stood but in the sky and accepted it. Having offered it, he aptly enjoyed immense zest and delight. On account of that act of merit, he wandered about his rounds of repeated rebirhts among divine and human beings and was reborn in a brahmin family in the kingdom of Kosala, when this Buddha arose; he gained the name Nitaka; on having attained the age of intelligence, he listened to the teaching of truth (dhamma) in the presence of the Master, aptly gained pious faith, became a monk, took hold of his mental exercise (kammaṭṭhāna), dwelt in the forest and exerting himself (ghaṭento), attained Arahantship. Hence, has it been said in the Apadāna:– “In the city of Bandhumatī, I was then a monastery-man. I happened to have seen the stainlessly pure (virajaṃ) Buddha going straight in the sky (anilañjase). Having collected a cocoanut fruit, I offered it to Buddha, the best. The fully famous Buddha accepted it as He still stood in the sky. Prosperity (vitti) was properly promoted for me, it brought about immediate happiness (diṭṭhadhammasukhavāho), after I had offered the fruit, with my pleasingly pious mind, to Buddha. I then achieved zest as well as abundantly best bliss; to me who was born here and there, gem but sprang up. It was ninety one aeons (kappa) ago, that I then made my offering of fruit; I do not remember any evil existence; this is the fruitful result of (my) fruit-offering. My divine-eye is clearly pure; I am clever in concentration (samādhikusalo). I have reached perfection in (my) higher knowledge; this is the fruitful result of my fruit offering. My depravity had been burnt. … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, the Thera spoke the first stanza, starting with “kassa selūpamaṃ” for the purpose of protecting (pariggaṇhanatthaṃ) the monks who were dwelling in the forest region after having gone there, while he was dwelling with the bliss of fruition and happiness of nibbāna, fostering his firm effort (padhānapariggāhako). 191. There, Kassa selūpamaṃ cittaṃ; ṭhitaṃ nanupakampati means: Among those who dwell in this forest region, the mind of which monk does neither shake nor tremble owing to all monk worldly vicissitudes (lokadhammehi), having abided by (ṭhitaṃ) the attainment of mastery (vasībbāvappatti), because of the absence of shakings (iñjana), similar to a hill made of a single solid mass of stone, by means of the attainment of the foremost fruition (aggaphalādhigamena). Now, his statement has been made starting with “Virattaṃ,” in order to show the manner of his not trembling together with its cause. There, virattaṃ rajanīyesu means: (my mind) has become detached (virettaṃ) from (all) matters pertaining to the three main planes of existences (tebhūmakadhammā), which had become the cause of the springing up of lust (rāguppatti) and which are excitingly lovely (rajanīyesu), by means of the noble path (ariyamagga) reckoned as lustless (virāga); there, lust had been well cut off in every respect (sabbaso); thus, is the meaning. Kuppanīya means: in what is caused by (ṭhānīye) anger (paṭigha); on all occasions of ill will (āghātavatthu); na kuppati means: does not get offended, does not beget upset (vikāraṃ āpajjati). Yass’evaṃ bhāvitaṃ cittaṃ means: the ‘mental’ mind of one, who is a noble individual (ariyapuggala) has been developed (bhāvitaṃ) by having been such as in the said manner, in this way; kuto taṃ dukkhamessati means: from where, either from the living being (sattato) or from confections (saṅkhārato) will painful misery (dukkhaṃ) go near that individual; to a person like that, there exists on suffering (dukkha); thus, is the meaning. 192. In this manner, the Thera Nitaka revealed his Arahantship (aññā) by means of the secomd stanza starting with “Nama selūpamaṃ cittaṃ (my stone-like mind),” answering the matter questioned indefinitely (aniyamavasena) making reference to himself (attūpanāyikaṃ). That meaning has but been said. The Commentary on the stanza of the Thera Nitaka is complete. ----